DOCSLIB.ORG

'The Conquest of the Holy Land by Saladin'

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

‘The Conquest of the Holy Land by Saladin’ This account of Saladin’s conquest of the Holy Land has come down to us in association with the Chronicon Anglicanum of Ralph of Coggeshall, a Cistercian from Essex who was one of the most important historians of early thirteenth-century England. However, while the author who compiled the tract may have been English, Ralph himself was not the person responsible. The particular value of this tract is that while in its present form it probably dates from c. 1220, it incorporates an earlier eye-witness account from a soldier who took part in the defence of Jerusalem and was wounded during the siege. The later compiler expanded this, adding details concerning the holy sites taken by the Muslims, quite possibly taken from a contemporary pilgrim guide, a brief account of the subsequent Third Crusade, which seems to have been taken from the much longer ‘Itinerary of King Richard’ by Richard de Templo, 1 and various passages of lamentation and moralising over the supposed iniquities of the Christians that had led God to allow the Muslims to succeed. The text has been translated from the De Expugnatione Terra Sanctae per Saladinum, in Ralph of Coggeshall, Chronicon Anglicanum, ed. J. Stevenson (Rolls Series, London 1875), 209-62. Use has been made of a previous translation of some passages from this tract by James Brundage, The Crusades: A Documentary History, (Milwaukee, 1962), 153-159, although the version here, which is a complete translation, and thus much fuller than the extracts used by Brundage, has been made afresh from the Latin text. How the Countess of Jaffa was Anointed as Queen, and of the Quarrels of the Nobles Who can convey to your Excellency all the troubles and disasters that the Eastern Church suffered from the pagans without grief and tears flowing? For when the boy king Baldwin, the seventh or eighth king of the Latins, had entered upon the way of all flesh, the lords of Jerusalem gathered together, but not as one. Hence the princes of the Church, the Master of the Order of the Temple with his knights and 1 English translation, Chronicle of the Third Crusade. A Translation of the Itinerarium Perigrinorum et Gesta Regis Ricardi, trans. Helen Nicholson (Aldershot 1997). 2 Prince Rainald of Montreal, 2 along with their friends the Count and Countess of Jaffa, closed the gates of Jerusalem, allowing nobody to enter or leave. While the princes and barons of the land were absent, they anointed Countess Sybilla of Jaffa, the daughter of King Amalric, as queen, and made her lord Guy of Lusignan, the Count of Jaffa, king, with some people chanting, ‘This is the will of the Lord’, while others spoke out against this. It was because of this that the Sepulchre of the Lord, and Jerusalem and its appurtenances were destroyed. For as a result such great dissension arose in the land that scarcely two people could agree together on anything. There were only a few men with the king, while many, indeed almost all [the rest], were with the Count of Tripoli and his allies, and they prepared to wage war against each other. However, the disputes were stilled for a time, but not settled; they remained quiet for a little while, but the hatred remained in the hearts of each side. With these stormy issues blowing up, and the stabilising influence of charity lacking, the Lord’s ark was broken and cast away, and with the waters of contradiction rising up, those who had no care for the heritage of the Cross, lost both it, their own heritage, and themselves. The Invasion of the Land of Galilee Saladin and his followers rejoiced greatly over these evil actions, for they knew that ‘every kingdom divided against itself shall be brought to desolation’. 3 He sent out messengers throughout the lands that lay under his rule who said that anyone who wanted to have gold and silver, properties, houses and male and female captives, should hasten to him, and so he gathered a vast army. They mustered from every part [of his empire]; Turks, Kurds, Syrians, Arabs, Alans, Cumans, Qipchaks, Idumaens, Turcomans, Bedouins, Saracens, Egyptians, and those who dwell in the land of Lebanon, and they camped in a place which is called Rasseleme, which means ‘the head of the waters’. Recognising the weakness of the Christians, Saladin sent seven thousand of his bravest men to lay waste the land of Galilee. He thought that if these few could plunder that region and come back unharmed, then the rest of his men would be keener for battle and would fight more fiercely. Thus the servants of evil, 2 Rainald of Châtillon, lord of Oultre-Jordain through his marriage to the heiress Stephanie of Milly in 1176. He was called ‘prince’ since he had, through his first marriage, formerly been Prince of Antioch from 1148 until his capture by the Muslims in 1160. 3 Matthew, xii.25; cf. Mark, iii.24. 3 thirsting for the blood of the saints and like rabid dogs running after a dead body, rode at speed to a place called Cavan, and then rested there until evening. Once the sun had gone down, they crossed the river [Jordan] and as the sons of darkness and the shadows, in the silence of the night they rode across the land of Galilee as far as Cafra, slaying the poor of Christ and dragging both men and women, as well a multitude of beasts, into captivity. They followed the example of their father, the Devil, 4 who murders those whom he found on this fleshly road, as they lie sleeping quietly in a state of sin, and drags them with him into the pit of damnation. And since the dawn of truth and the sun of justice did not illuminate them, they sent their prisoners and no small amount of booty back ahead of them in the evening twilight, and placed some four thousand men in ambush in the valley of Saphoria, while the rest remained in the open in the plain of Cana in Galilee. When dawn came, the scouts from the city of Nazareth raised up their eyes, and seeing the enemies of the cross of Christ riding hither and thither down the valleys, they were struck by fear, and as they entered the city they cried out, exclaiming: ‘Here are the Turks, here are the Turks!’ On hearing this, the heralds called out through the town: ‘Men of Nazareth, take arms and fight bravely for the hometown of “the true Nazarene”’. 5 Concerning the Master of the Knighthood of the Temple and the Master of the Hospital It happened that this same night the Master of the Knighthood of the Temple and the Master of the Hospital were staying there, 6 for they had been sent by the king and the patriarch, along with two bishops, to negotiate in good faith a peace treaty and agreement between the king and Count Raymond of Tripoli, who was at that time staying at Tiberias. They were woken up by the hubbub in the town and asked what was going on. They were told that the Turks had occupied the road by which they were about to travel to Tiberias. The Master of the Knights Templar then spoke as follows to his companions: ‘My dearest brothers and companions-in-arms, you have always withstood these false and fallible people, you have exacted vengeance from them, and you have always been victorious. Gird yourselves, and stand forth to fight 4 John, viii.44. 5 Matthew, ii.23. 6 Gerard de Ridfort, Master of the Temple 1185-89, and Roger des Moulins, Master of the Hospital 1177-87. 4 for the Lord. Hold in your memory your forefathers the Maccabees, whose duty of fighting for the Church, the law and the heritage of the Cross you once upon a time took for yourself. You should know that your fathers were everywhere victorious, not through numbers of armed men but through faith, justice and observing the orders of God, for it is not hard to be victorious, “whether you are many or few”, 7 when victory is granted by Heaven’. Everybody then spoke as though with one voice: ‘We are ready and prepared to undergo death for Christ, who by His precious death redeemed us. Knowing this, whether we live or die, we are always victors in the name of Jesus!’ Then the Master of the Hospital, a good and pious man, spoke kindly to his brothers and to the people. ‘My dearest brothers, friends for ever, we should not be made fearful by these growling dogs, for although they flourish today, tomorrow they will be despatched to a pool of fire and sulphur. You however are the race of the elect, the holy tribe, the people who will succeed. You are eternal, for you will in future reign with Him who is Eternal. Thus you should not fear, nor [show that] you are afraid, but remember Abraham, who with three hundred servants attacked and slew four kings, and seized their riches, and as he was returning from the slaughter of the four kings he was met by Melchisedech, the King of Salem, who offered him bread and wine, and gave him his blessing. 8 So it is with you. Overcoming the four capital sins through the strength of the Trinity, the King of Salem, that is the king of justice, the true priest Jesus Christ, will meet you, offering the bread of eternal fulfilment and the wine of perpetual redemption.
Recommended publications
  • THE CRUSADES Toward the End of the 11Th Century

    THE CRUSADES Toward the End of the 11Th Century

    THE MIDDLE AGES: THE CRUSADES Toward the end of the 11th century (1000’s A.D), the Catholic Church began to authorize military expeditions, or Crusades, to expel Muslim “infidels” from the Holy Land!!! Crusaders, who wore red crosses on their coats to advertise their status, believed that their service would guarantee the remission of their sins and ensure that they could ​ ​ spend all eternity in Heaven. (They also received more worldly rewards, such as papal protection of their property and forgiveness of some kinds of loan payments.) ‘Papal’ = Relating to The Catholic Pope (Catholic Pope Pictured Left <<<) The Crusades began in 1095, when Pope Urban summoned a Christian army to fight its way to Jerusalem, and continued on and off until the end of the 15th century (1400’s A.D). No one “won” the Crusades; in fact, many thousands of people from both sides lost their lives. They did make ordinary Catholics across Christendom feel like they had a common purpose, and they inspired waves of religious enthusiasm among people who might otherwise have felt alienated from the official Church. They also exposed Crusaders to Islamic literature, science and technology–exposure that would have a lasting effect on European intellectual life. GET THE INFIDELS (Non-Muslims)!!!! >>>> <<<“GET THE MUSLIMS!!!!” Muslims From The Middle East VS, European Christians WHAT WERE THE CRUSADES? By the end of the 11th century, Western Europe had emerged as a significant power in its own right, though it still lagged behind other Mediterranean civilizations, such as that of the Byzantine Empire (formerly the eastern half of the Roman Empire) and the Islamic Empire of ​ ​ ​ the Middle East and North Africa.
  • University Microfilms International T U T T L E , V Ir G in Ia G R a C E

    University Microfilms International T U T T L E , V Ir G in Ia G R a C E

    INFORMATION TO USERS This was produced from a copy of a document sent to us for microfilming. While the most advanced technological means to photograph and reproduce this document have been used, the quality is heavily dependent upon the quality of the material subm itted. The following explanation of techniques is provided to help you understand markings or notations which may appear on this reproduction. 1. The sign or “target” for pages apparently lacking from the document photographed is “Missing Page(s)”. If it was possible to obtain the missing page(s) or section, they are spliced into the film along with adjacent pages. This may have necessitated cutting through an image and duplicating adjacent pages to assure you of complete continuity. 2. When an image on the film is obliterated with a round black mark it is an indication that the film inspector noticed either blurred copy because of movement during exposure, or duplicate copy. Unless we meant to delete copyrighted materials that should not have been filmed, you will find a good image of the page in the adjacent frame. 3. When a map, drawing or chart, etc., is part of the material being photo­ graphed the photographer has followed a definite method in “sectioning” the material. It is customary to begin filming at the upper left hand corner of a large sheet and to continue from left to right in equal sections with small overlaps. If necessary, sectioning is continued again-beginning below the first row and continuing on until complete. 4. For any illustrations that cannot be reproduced satisfactorily by xerography, photographic prints can be purchased at additional cost and tipped into your xerographic copy.
  • A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E

    A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E

    Western Washington University Western CEDAR WWU Honors Program Senior Projects WWU Graduate and Undergraduate Scholarship Spring 2014 A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E. Tobias Osterhaug Western Washington University Follow this and additional works at: https://cedar.wwu.edu/wwu_honors Part of the Higher Education Commons, and the History Commons Recommended Citation Osterhaug, Tobias, "A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E." (2014). WWU Honors Program Senior Projects. 25. https://cedar.wwu.edu/wwu_honors/25 This Project is brought to you for free and open access by the WWU Graduate and Undergraduate Scholarship at Western CEDAR. It has been accepted for inclusion in WWU Honors Program Senior Projects by an authorized administrator of Western CEDAR. For more information, please contact [email protected]. 1 Tobias Osterhaug History 499/Honors 402 A Political History of the Kingdom of Jerusalem 1099 to 1187 C.E. Introduction: The first Crusade, a massive and unprecedented undertaking in the western world, differed from the majority of subsequent crusades into the Holy Land in an important way: it contained no royalty and was undertaken with very little direct support from the ruling families of Western Europe. This aspect of the crusade led to the development of sophisticated hierarchies and vassalages among the knights who led the crusade. These relationships culminated in the formation of the Crusader States, Latin outposts in the Levant surrounded by Muslim states, and populated primarily by non-Catholic or non-Christian peoples. Despite the difficulties engendered by this situation, the Crusader States managed to maintain control over the Holy Land for much of the twelfth century, and, to a lesser degree, for several decades after the Fall of Jerusalem in 1187 to Saladin.
  • Download Chapter (PDF)

    Download Chapter (PDF)

    ILLUSTRATIONS, FIGURES AND MAPS illustrations 1. Kneeling crusader with his horse behind him, from the Westminster Psalter, c. 1250. xxii © British Library Board. All Rights Reserved / Bridgeman Images. 2. Eichstätt model of the Edicule, twelfth century. Bildarchiv Monheim GmbH / xxiv Alamy Stock Photo. 3. Aerial view of the Church of the Holy Sepulchre, Jerusalem. Photo © Zev Radovan / xxv Bridgeman Images. 4. Croix de chevalier from the First Crusade. Photo Josse / Scala, Florence. 4 5. Giving the cross, from J. Riley-Smith (ed.), The Oxford Illustraded History of 7 the Crusades (Oxford 1995). 6. Women at a siege, from Histoire ancienne jusqu’à César, late thirteenth century. 11 © The British Library Board (MS 15268, fol. 101v). 7. Stone carving of Roland (right) on the exterior of the royal palace at Navarre, 13 twelfth century. Granger / Bridgeman Images. 8. ‘The Rider on the white horse and his followers’, from Apocalypse (‘The Queen 16 Mary Apocalypse’), early fourteenth century. © The British Library Board (Royal 19 B. XV, fol. 37r). All rights reserved / Bridgeman Images. 9. Godfrey of Bouillon and his train setting out on horseback, from William of Tyre, 22 Histoire d’Outremer, 1232–61. © British Library Board. All Rights Reserved / Bridgeman Images. 10. Richard I jousts with Saladin during the crusade of 1191. Encaustic tiles from 29 Chertsey Abbey, c. 1250. Universal History Archive/UIG / Bridgeman Images. 11. The Dome of the Rock, Jerusalem. Lori Epstein / National Geographic 32 Image Collection / Bridgeman Images. 12. Ivory casket with figural and ornamental decoration including hunting scenes, southern 33 Italy or Sicily, eleventh–twelfth centuries.
  • Military Orders (Helen Nicholson) Alan V. Murray, Ed. the Crusades

    Military Orders (Helen Nicholson) Alan V. Murray, Ed. the Crusades

    Military Orders (Helen Nicholson) activities such as prayer and attending church services. Members were admitted in a formal religious ceremony. They wore a religious habit, but did not follow a fully enclosed lifestyle. Lay members Alan V. Murray, ed. The Crusades. Santa Barbara: ABC-CLIO, 2006, pp. 825–829. predominated over priests in the early years, while the orders were still active in military affairs. The military order was a form of religious order first established in the first quarter of the twelfth The military orders were part of a religious trend of the late eleventh and early twelfth century toward century with the function of defending Christians, as well as observing the three monastic vows of wider participation in the religious life and more emphasis on action as against contemplation. The poverty, chastity, and obedience. The first military order was the Order of the Temple, formally Cistercian Order, founded at the end of the eleventh century, allowed laity from nonnoble families to established in the kingdom of Jerusalem in January 1120, while the Order of the Hospital (or Order of enter their order to perform manual tasks; orders of canons, founded in the late eleventh and early St. John of Jerusalem) began in the eleventh century as a hospice for pilgrims in Jerusalem and later twelfth centuries, could play an active role in society as priests working in the community, unlike on developed military responsibilities, perhaps as early as the mid-1120s. The Templars and traditional monks who lived enclosed lives in their monasteries. In the same way, the military orders Hospitallers became supranational religious orders, whose operations on the frontiers of Christendom did not follow a fully enclosed lifestyle, followed an active vocation, and were composed largely of laity: were supported by donations of land, money, and privileges from across Latin Christendom.
  • A New Fantasy of Crusade : Sarras in the Vulgate Cycle. Christopher Michael Herde University of Louisville

    A New Fantasy of Crusade : Sarras in the Vulgate Cycle. Christopher Michael Herde University of Louisville

    University of Louisville ThinkIR: The University of Louisville's Institutional Repository Electronic Theses and Dissertations 5-2019 A new fantasy of crusade : Sarras in the vulgate cycle. Christopher Michael Herde University of Louisville Follow this and additional works at: https://ir.library.louisville.edu/etd Part of the Arts and Humanities Commons Recommended Citation Herde, Christopher Michael, "A new fantasy of crusade : Sarras in the vulgate cycle." (2019). Electronic Theses and Dissertations. Paper 3226. https://doi.org/10.18297/etd/3226 This Master's Thesis is brought to you for free and open access by ThinkIR: The nivU ersity of Louisville's Institutional Repository. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of ThinkIR: The nivU ersity of Louisville's Institutional Repository. This title appears here courtesy of the author, who has retained all other copyrights. For more information, please contact [email protected]. A NEW FANTASY OF CRUSADE: SARRAS IN THE VULGATE CYCLE By Christopher Michael Herde B.A., University of Louisville, 2016 A Thesis Submitted to the Faculty of the College of Arts and Sciences of the University of Louisville in Partial Fulfillment of the Requirements for the Degree of Master of Arts in History Department of History University of Louisville Louisville, Kentucky May 2019 Copyright 2019 by Christopher Michael Herde All Rights Reserved A NEW FANTASY OF CRUSADE: SARRAS IN THE VUGLATE CYCLE By Christopher Michael Herde B.A., University of
  • The Bible, Douay-Rheims, Book 34: Joel - the Challoner Revision

    The Bible, Douay-Rheims, Book 34: Joel - the Challoner Revision

    The Bible, Douay-Rheims, Book 34: Joel - The Challoner Revision Project Gutenberg EBook The Bible, Douay-Rheims, Book 34: Joel Copyright laws are changing all over the world. Be sure to check the copyright laws for your country before downloading or redistributing this or any other Project Gutenberg eBook. This header should be the first thing seen when viewing this Project Gutenberg file. Please do not remove it. Do not change or edit the header without written permission. Please read the "legal small print," and other information about the eBook and Project Gutenberg at the bottom of this file. Included is important information about your specific rights and restrictions in how the file may be used. You can also find out about how to make a donation to Project Gutenberg, and how to get involved. **Welcome To The World of Free Plain Vanilla Electronic Texts** **EBooks Readable By Both Humans and By Computers, Since 1971** *****These EBooks Were Prepared By Thousands of Volunteers***** Title: The Bible, Douay-Rheims, Book 34: Joel The Challoner Revision Release Date: June, 2005 [EBook #8334] [Yes, we are more than one year ahead of schedule] [This file was first posted on July 4, 2003] Edition: 10 Language: English Character set encoding: ASCII *** START OF THE PROJECT GUTENBERG EBOOK, THE BIBLE, DOUAY-RHEIMS, BOOK 34*** This eBook was produced by David Widger [[email protected]] from etext #1581 prepared by Dennis McCarthy, Atlanta, Georgia and Tad Book, student, Pontifical North American College, Rome. THE HOLY BIBLE Translated from the Latin Vulgate Diligently Compared with the Hebrew, Greek, and Other Editions in Divers Languages THE OLD TESTAMENT First Published by the English College at Douay A.D.
  • A Different Location for the Cenacle by Roberto Raciti

    A Different Location for the Cenacle by Roberto Raciti

    A Different Location for the Cenacle by Roberto Raciti While reading Blessed Emmerich’s description of the Last Supper and the Cenacle, I realized that the true location of this place was somehow different from what is today generally accepted. This is not the only place which might be wrongly located, as I believe there are others, such as the true location of Mount Sinai. I compared the information contained in the book “The Dolorous Passion of Our Lord Jesus Christ”, as the main source, as well as the Gospels. I also found what I believe to be the first mention of the House of the Last Supper in the Old Testament. First, let’s have a look at a map of ancient Jerusalem: I indicated the widely accepted location of the Cenacle in red, and Emmerich’s location in blue. As you can see, the new proposed location is located inside what once used to be David’s citadel on Mount Zion; this is much closer to the valley of Josaphat, and the Mount of Olives. This is what Emmerich tells us about the Cenacle: “The disciples had already asked Jesus where he would eat the Pasch. Today, before dawn, our Lord sent for Peter, James, and John, spoke to them at some length concerning all they had to prepare and order at Jerusalem and told them that when ascending Mount Sion, they would meet the man carrying a pitcher of water.” First, we must establish what Blessed Emmerich means by “Mount Sion”. Jerusalem has at least three prominent mounts, one is the Temple Mount, sometimes also called Mount Moriah or Araunah’s threshing floor.
  • Nu 40118 Or Er 0 H0

    Nu 40118 Or Er 0 H0

    TH E l LLUSTRlOUil O RDER O F H OEBPI’PA LEM A N D K N I G H T S O F T . O H N O F E R L E M S J J US A . P ET ER G ERA RD T H E F O UND E R , , A N D T H E TH RE E GRE AT G R A N D MASTE RS OF T H E I L L U S N J E T R I U S O R D E R O S T . O O O F J H F R U S A L E M . r a n d In s el ec tin g th e thre e g m asters of th e Hospitalers , who . for their ability to organize and c om m and in battle . to assau lt or defend a fortre ss or city , or rule and govern so mix ed a body of m en of so m any langu ages as c onstit u te d The Illustrious Knights of S t . J ohn , of Palestine , Rhodes , and M alta , from their organi za A 9 A D D . 1 7 8 . tion 1 1 0 0 . to , and p articularly th e thre e to whom in ou r j ud gment the honor belongs for m uc h of the glory whic h a t a t ac hes to th e Order of the Kni ghts of M alt . we c annot be far “ du wrong w hen we nam e Raym ond Puy , Phi lip Villi ers de L Isl e Adam , and John de la Vale tte .
  • ISLAMICJERUSALEM in the EYES of SALAH AL-DIN: ����Rr�� ������ a CRITICAL ANALYTICAL STUDY of the LIBATION of the CITY from the CRUSADERS

    ISLAMICJERUSALEM in the EYES of SALAH AL-DIN: Rr a CRITICAL ANALYTICAL STUDY of the LIBATION of the CITY from the CRUSADERS

    Ek III: Tarablisi Vib isimli gayrimüslimin, gelirini Kudüs'te Deyr-i um'd oturan Journal of Islamicjerusalem Studies, 2019, 19(1): 65-80 Rum rahiplerine vakfettiği iki evin, vakıf mütevellisi tarafından Efrenc Katolik DOI: 10.31456/beytulmakdis.573678 rahiplerine satıldığından bahisle satılan iki evin satışının iptal edilerek geri alınmaları hususunda hüküm. (BOA, A. DVNS. AHK. ŞM. d. nr. 8, s. 28, Evâhir-i ISLAMICJERUSALEM IN THE EYES OF SALAH AL-DIN: Muharre 251). A CRITICAL ANALYTICAL STUDY OF THE LIBATION OF THE CITY FROM THE CRUSADERS Maher Y. ABU-MUNSHAR* ABSTRACT: Nearly a century after the brutal, and unforgiving, Crusader conquest of Islamicjerusalem, Sultan Salah al-Din succeeded in 1187CE in liberating the city. This seemingly insurmountable feat was accomplished when Salah al-Din succeeded in unifying the diverse racial, ethnic and denominational Muslims into a single, coherent fighting force - under his capable leadership. Consequently, this paper explores the nature of Salah al-Din's headship and the precise strategies he used in team-building, team-management that proved essential in his bid to restore the holy city to the Muslims. Moreover, this paper will examine the striking magnanimity Salah al-Din displayed towards the Christians, and others, in Islamicjerusalem – including their holy sanctuaries. KEYWORDS: Bayt al-Maqdis, Balian of Ibelin, Hittin, Dome of the Rock, the Holy Sepulchre, Palestine. INTRODUCTION Salah al-Din or Yusuf Ibn Ayyub was born in 532 AH /1137 CE in the town of Takrit, in modern Iraq (Reston, 2001: 4). Up until that date, Islamicjerusalem was already under the rule of the Latin Kingdom of Jerusalem for nearly 38 years since 1099 CE (Maalouf, 2006:50).
  • Crusades Volume 10, 2011

    Crusades Volume 10, 2011

    Crusades Volume 10, 2011 Published by AS H GATE for the Society for the Study of the Crusades and the Latin East The Illnesses of King Richard and King Philippe on the Third Crusade: An Understanding of arnaldia and leonardie Thomas Gregor Wagner (Uppsala University, Sweden; [email protected]) and Piers D. Mitchell (University of Cambridge; [email protected]) Introduction The crusade of King Richard I of England and Philippe Augustus 11of France was ill-fated. In 1191, after just a few days of intense fighting before the walls of Acre, both kings fell ill from an enigmatic illness known in Latin as arnaldia and in French as leonardie. For weeks both Richard and Philippe were close to the brink of death, before they finally recovered. In the summer of 1192 another epidemic struck the crusader army and Richard again became dangerously iIl- this time with a malady referred to asfebris emitritea. For nearly three months his condition was so serious that once again his men feared for his life. At this point Richard had to abandon his plan to capture the Christian holy sites, for Jerusalem was out of the reach of a king lying on a sickbed. After he had made peace with Saladin, Richard immediately returned to Haifa to receive medical treatment. He left the Holy Land in October 1192 and it is likely that his impaired health had been a major factor influencing his return to Europe at that time. The present article describes Richard and Philippe's crusade in terms of the diseases and the medical treatment received.
  • Practicing Love of God in Medieval Jerusalem, Gaul and Saxony

    Practicing Love of God in Medieval Jerusalem, Gaul and Saxony

    he collection of essays presented in “Devotional Cross-Roads: Practicing Love of God in Medieval Gaul, Jerusalem, and Saxony” investigates test case witnesses of TChristian devotion and patronage from Late Antiquity to the Late Middle Ages, set in and between the Eastern and Western Mediterranean, as well as Gaul and the regions north of the Alps. Devotional practice and love of God refer to people – mostly from the lay and religious elite –, ideas, copies of texts, images, and material objects, such as relics and reliquaries. The wide geographic borders and time span are used here to illustrate a broad picture composed around questions of worship, identity, reli- gious affiliation and gender. Among the diversity of cases, the studies presented in this volume exemplify recurring themes, which occupied the Christian believer, such as the veneration of the Cross, translation of architecture, pilgrimage and patronage, emergence of iconography and devotional patterns. These essays are representing the research results of the project “Practicing Love of God: Comparing Women’s and Men’s Practice in Medieval Saxony” guided by the art historian Galit Noga-Banai, The Hebrew University of Jerusalem, and the histori- an Hedwig Röckelein, Georg-August-University Göttingen. This project was running from 2013 to 2018 within the Niedersachsen-Israeli Program and financed by the State of Lower Saxony. Devotional Cross-Roads Practicing Love of God in Medieval Jerusalem, Gaul and Saxony Edited by Hedwig Röckelein, Galit Noga-Banai, and Lotem Pinchover Röckelein/Noga-Banai/Pinchover Devotional Cross-Roads ISBN 978-3-86395-372-0 Universitätsverlag Göttingen Universitätsverlag Göttingen Hedwig Röckelein, Galit Noga-Banai, and Lotem Pinchover (Eds.) Devotional Cross-Roads This work is licensed under a Creative Commons Attribution-ShareAlike 4.0 International License.